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“THE LORD IS MY SHEPHERD”

Psalm 23.—Nov. 15.

JEHOVAH is my Shepherd, is the Prophet’s sentiment, and our Lord’s explanation of the matter further is that the great Shepherd’s Son has been given full charge of the sheep. (John 10:1-16.) Not all mankind, however, are sheep, or have the Shepherd’s care. In the present time only those who have heard the Shepherd’s voice and responded to his call to become his sheep are of his flock, and his word on the subject is that it is a little flock, to whom it will be the Father’s good pleasure eventually to give the kingdom in joint-heirship with his Son, their “Chief Shepherd.” Then will come the time referred to by our Lord when “other sheep” will be found. The entire Millennial age, with all the forces and blessings of the heavenly kingdom, will be devoted to the finding of the other sheep. Our Lord’s words are,—”Other sheep I have, which are not of this fold [not of the little flock of this Gospel age]; them also I must bring [in due time to a knowledge of the Truth and to the full privileges of sheep], and there shall be one flock and one shepherd.” (John 10:16.) Eventually all of God’s creatures on various planes of being shall be recognized as one family of God, as it is written of our Lord, “In whom the whole family of God both in heaven and in earth are named.” (Eph. 3:15.) And again, “He shall gather together in one all things in Christ both in heaven and on earth.” (Eph. 1:10.) However, though it may be interesting and helpful and profitable to understand something of our great Shepherd’s generous plans for the future, our interest centers chiefly in the little flock of the present time, to which alone this lesson refers in many of its particulars.

Professor George Adam Smith gives the following interesting description of the difference between the shepherds of sheep in olden times in Palestine and the care of sheep as is known to us of the present day. This is an important point to be remembered, as it was the eastern shepherd who illustrated our heavenly Shepherd’s care for his little flock. Prof. Smith says:—

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“An Eastern pasture is very different from the narrow meadows and dyked hillsides with which we are familiar at home. It is vast and often practically boundless; it has to be extensive, for the greater part of it is barren—in fact the Hebrew word for desert and for pasture is the same. The most of it consists of dry, stony soil, out of which, for the great part of the year the sun has sucked all life. In this monotony the breaks are few, and consist of paths more or less fitful, gorges or thickets where wild beasts lurk, and oases of pleasant grass and water. Now in such a landscape of mirage, illusive paths, lurking terrors, and infrequent herbage, it is evident that the person and character of the shepherd must mean a great deal more to the sheep than it means to sheep with us. With us a flock of sheep without a shepherd is a common experience: every day we may see them left to themselves in a secure field or scattered over a side hill, with a far-traveling wire fence to keep them from straying. But I do not remember ever to have seen in the East a flock of sheep without a shepherd.”

Doubtless as the Prophet David penned this Psalm, his mind went back to his father’s flock and to his own experience as its shepherd, concerning which we incidentally have the mention that while protecting it he slew a lion and a bear. Under heavenly inspiration the prophet pictures the Almighty One as the great caretaker watching over and protecting from harm all whom he recognizes as his “sheep.” Nothing can be farther from the sentiment of this prophecy and illustration than the growing prevalent sentiment which recognizes Jehovah God as the shepherd and father of all mankind, and which is frequently voiced in the words, “Fatherhood of God, and brotherhood of man.” This view ignores man’s will and also ignores the Lord’s Word, which declares that there are goats and wolves as well as sheep; that while some have become children of God, it is through faith and “adoption,” and that many from the divine standpoint, so far from being recognized as children of God, are referred to as “of your father, the devil, for his works you do.” (John 8:44.) Originally our race, represented by father Adam in sinless perfection, was recognized as related to Jehovah, but the breaking of this relationship by man’s wilful disobedience and departure from God is clearly recognized in the Scripture, so that none are recognized as sons of God today unless they have been begotten again, begotten from above. Nor is it our hope that any in the future will be recognized as sons of God or as sheep of the Lord’s fold except as they shall heartily renounce sin, and, being granted knowledge of divine grace, shall heartily accept the same and “follow on to know the Lord.”

Applying the psalm to the little flock, all of its provisions fit most minutely. Because the Lord is our Shepherd, we shall not want. Those who are proper sheep will submit their wills to the shepherd’s will and trust wholly to his guidance, and so doing are relieved of that anxious craving so common to the children of the world and which is never satisfied, but the more it gets the more it wants. The Lord’s sheep appreciate the heavenly things more than the earthly, and their wants in this respect are more than supplied when they accept by faith the divine assurance that

“No good thing will He withhold
From sheep which stray not from His fold.”

They have given up every earthly interest in exchange for the heavenly, and, realizing their own insufficiency and lack of judgment, they are trusting to the Lord to grant them such experiences, leadings, trials, difficulties, blessings, etc., in this present life as will be for their highest good, and as would work out for them a share of the glorious things of the future to which they have been called. The wants of this class are not of the kind after which the Gentiles seek, and for which they are anxious and strive. They in their hearts rejoice in the sentiment expressed by the poet, “Jesus has satisfied, Jesus is mine.” Matt. 6:32.

Although the experiences of the Lord’s sheep include many trials in the parched wilderness of sin, yet he graciously gives them restful experiences in oases of divine favor. These are not always accompanied with immunities from trial, as the world would view the matter, but certainly are seasons of rest and refreshment—to such an extent that the Lord’s sheep may truthfully say that they have “the peace of God which passeth all understanding” ruling in their hearts, notwithstanding outward trials, difficulties, perplexities and adversities. Which of the Lord’s sheep has not found such green pasturage of spiritual refreshment in his private devotions and studies of divine things? which of them has not experienced similar refreshment and rest and nourishment from the Master’s provision that his sheep shall not forsake the assembling of themselves together as the manner of some is—for the study of the Word, for prayer, for testimonies of the Lord’s goodness and mercy? All these opportunities and privileges, whether personally experienced or whether they are yet only in the mind through the medium of the printed page, are provisions made for the sheep by the great Shepherd. Those sheep which find no enjoyment in such privileges and blessings and refreshments have reason to question their faithfulness in following the lead of the Shepherd. And those sheep which, finding such opportunities, decline to use them, thus give evidence of lack of harmony with the Shepherd’s gracious intentions and wisdom.

The “still waters” are contrasted with the rushing torrent of the mountain slope—still, not in the sense of stagnancy, but rather smooth flowing. At the latter only could the sheep receive proper refreshment. So applying the thought to the little flock, we find that the great Shepherd leads us away from the strifes of worldly ambition, from greatness and power and riches and honors highly esteemed amongst men, but does not lead us to stagnancy—rather to spiritual ambitions which bring with them a restfulness and refreshment of soul obtainable from no other source. The streams of truth and grace are living, but comparatively quiet, waters. As the Prophet intimates, these are not to be found by the sheep alone; to find them requires the leading of the Spirit. Let us give diligence to his voice, remembering his Word—that his sheep hear his voice and follow him. Let us discriminate, discern his voice, with its truthful accent, so different from the voice of error. Strangers true sheep will not follow, for they know not the voice of strangers. They do not like its money ring, or its worldly ambition ring, or its priestcraft tone, or its contradiction of the spirit of the divine message and method.

“He restoreth my soul.” The prophet does not refer to a restoration of body or of physical health, but a restoration of soul, being. Some of the Lord’s most precious saints have been weary and faint and troubled—even the dear Redeemer fainted under his cross, and was neither kept whole or made whole miraculously on the occasion. The application of the Prophet’s words to the Christian experience would make these experiences, called restoring of soul or being, to correspond with our justification to life. All our lives were forfeited under the divine sentence, and by faith a complete restitution or restoration of soul is granted to the believer, that he might have something to offer in sacrifice to the Lord, “holy, acceptable” (Rom. 12:1), and that in this sacrifice service he may walk in the footsteps of the great Shepherd who lay down his life for the sheep. Thus are the true sheep led in right paths, in proper paths, advantageous to their spiritual development, though frequently trying and difficult to them according to the flesh. This favor and blessing and opportunity comes to them not for their own sakes or worthiness but through the Lord’s grace—”for his name’s sake.”

The whole world is walking in the valley of the shadow of death. Mountain tops of life, of affection, were left by the race six thousand years ago, when Father Adam fell from his harmony with God to the plane of sin and death. The valley of sin carries with it the shadow of death, the penalty of sin. In the broad road the whole human family still walks; and even though the Shepherd leads his flock upward, and in the reverse direction from the course of the world, nevertheless, according to the flesh, they are still in the world, in this valley of the shadow of death. However, the true sheep, hearing the voice of the good Shepherd who gave his life for the sheep, have learned to be neither careless and

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indifferent as are some, nor to be in fear and doubt and perplexity as are the majority. These on the contrary fear no evil. They realize indeed that the penalty of sin is upon the race, but they realize also that divine love has provided a redemption. They realize that the whole world is going down to sheol, to hades, but that God has made provision that the good Shepherd shall deliver his little flock from the power of the grave in the First Resurrection, and that subsequently all that are in their graves shall hear the voice of the Son of man and shall come forth to a full, fair, reasonable, proper judgment—the testing respecting their willingness to be his sheep and to follow him and to attain everlasting life through him. The sheep of the little flock fear no evil because of the Lord’s favor, because he is with them, on their side, and has shown his favor in the redemption price already paid. He is with them, too, in his word of promise—his assurance that death shall not mean extinction of life, but merely, until the resurrection, an undisturbed sleep in Jesus. What wonder that these can walk through the valley of the shadow of death singing and making melody in their hearts to the Lord, calling upon their souls with all that is within them to praise and laud and magnify his great and holy name, who loved us and bought us with his precious blood, and has called us to joint-heirship with our dear Redeemer.

“His rod and his staff, they comfort me.” As the Shepherd’s crook was used to assist the sheep out of difficulties, to defend it from its too powerful enemies and to chasten it when inattentive,

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and as all of these uses of the rod were for the sheep’s interest and welfare, so with the Lord’s little flock and their Shepherd and his rod of help, defense and chastisement. The true sheep learn to love the providences of the Shepherd and are comforted by them. Knowing the Shepherd’s power and his watchful care, they realize that all things are working together for good to them because they are his sheep. Why should they not be comforted, strengthened, encouraged?

The Psalm diverges here and leaves the figure of the sheep and the Shepherd, adopting instead the illustration of a mighty lord who spreads a sumptuous feast for his humbler friend. In olden times an active hospitality meant much, and for a nobleman to receive one as his guest meant responsibility for his safety; and so the thought is that we, as the Lord’s people, are accepted of him, counted as friends, are made to sit down to a bountiful feast, secure from the enmity of those who would injure us—secure from the great Adversary and all the wicked spirits in high places mentioned by the Apostle (Eph. 6:12)—secure so long as we are under the care of our great friend, our heavenly Father. The bounties of our table may indeed include some earthly good things, better or worse than those of the natural average man; but all of these, whatever they may be, accepted with joy and thanksgiving, are appreciated by those who recognize them as part and parcel of the bounties of the Friend above all others.

All religious people make more or less claim to spiritual food, and the various parts and factions of Christendom especially boast that they have much advantage every way, and that their tables are spread with divine truth, promises, etc., food from which they claim to receive their strength. But what a variety of these tables there are and how different are the viands, doctrinally. The food on most of them seems to have been spoiled in the preparation. Some of it is sad, some of it is sour, and much of it is musty. For the most part it originated in “the dark ages,” and the dear friends who sit down to these tables find that they have little appetite for such food, and we do not blame them. Rather, we would attract their attention to the generous, bountiful supply of divine Truth which the Lord himself is dispensing to the household of faith, “things new and old,” but all of them pure, sweet, delicious, grand. This table is open to all those who love the Lord with all their heart, mind, soul and strength—better than they love houses or lands, parents or children, husband or wife, lodge or society or sectarian system or self.

Is it strange that those so highly favored of the Lord and recognized as his guests and fed at his table should be hated by enemies? It would seem strange to us if it were not for the assurance of the Master himself, that whosoever will live godly will suffer persecution in this present time, and for the illustration of this in the Master’s own experience, that it was the professedly godly, influential, great and nominally religious that persecuted him to death. We are not surprised, then, to find that our table is spread in the midst of enemies that now surround us on every hand.

The anointing of the head of the guest with oil was a part of the hospitality of olden times. The antitype of this with us is the outpouring of the holy Spirit upon all this class—this little flock, the body of Christ, of which he is the Head, Chief, the Shepherd, the Leader.

The fulness of the cup, running over, has a double signification. It is a cup of joy and a cup of sorrow, and in both respects it overflows. He who would partake of the joys of the Lord must also partake of his cup of suffering; we must suffer with him if we would reign with him. But we count the sufferings of this present time as not worthy to be compared with the glories that shall be revealed in us, and hence we are enabled to rejoice in tribulation, so that as the tribulations will overflow the rejoicing likewise overflows, and with the Apostle we can say, Rejoice, and again I say rejoice!

The goodness and mercy which we anticipate beyond the veil has its beginning here already and is thus to be appreciated. Whoever knows nothing of the joys of the Lord in the present time will evidently not be prepared for the joys of the Lord in the Kingdom, whatever blessings and joys he may attain to under the administration of the Kingdom during the Millennial age. There is then joy and rejoicing granted to the Lord’s faithful ones, not a momentary matter connected with their first acceptance of the Lord and their consecration of themselves

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to him. The goodness and mercy of the Lord is not to be looked back to as a thing of the remote past, but is to be recognized and appreciated as a thing of the present. Day by day God’s goodness and mercy follow us, refresh us, strengthen us, bless us.

The highest hope to which we dare aspire is that of final union with our great Shepherd, our heavenly Father, and the good Shepherd his Son, in the heavenly state, in our Father’s house on high, one mansion or plane of which is intended for the little flock, separate and distinct from the mansion or plane provided for the restitution class of the Millennial age. The end of all our highest ambitions will be attained, and far more than realized, when we shall be like our Lord, see him as he is, and share his glory in the Father’s house.

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— November 1, 1903 —